Ihsan_as_Islamic_Ethical_Virtue_for_Neig.pdf

Addaiyan Journal of Arts, Humanities and Social Sciences,
2021; 3(12)14-22
Available Online: http://aipublisher.org/articles?journal_id=2&volume=3&issue=12
14
ISSN: 2581-8783 (Online)
Addaiyan Journal of Arts, Humanities and Social Sciences
© Addaiyan International Publishers
(An international Publisher of Research & Academic Resources)
Journal Homepage:https://aipublisher.org/projects/ajahss/ DOI: 10.36099/ajahss.3.12.3
Ihsanas Islamic Ethical Virtue for Neighborhood Community Coexistence
Dr. Mohammad Manzoor Malik
Lecturer, Department of Philosophy and Religion
Graduate School of Human Sciences, Assumption University, Thailand
Abstract: This study demonstrates that there is a need of addressing
neighborhood relationships in contemporary times. And in this regard,
a position from Islam is considered in which neighborly relationships
are based on Quranic ethical virtue ihsan i.e., doing good to others.
The word neighbor in the Quran and Hadith is a general term that is
not discriminatory. It includes Muslims and non-Muslims. This
insight is very useful for building relationships in multicultural and
multireligious communities for harmony and peace. To locate a
neighbor, though there are jurisprudential opinions, leaving it to its
customary use is preferred in this study. The neighborhood rights and
duties are given in detail. And it is also demonstrated that those
prophetic narrations in which harming neighbors or committing sins
against them is considered as the consequence of the absence of faith
in fact show the disgust of such sinful acts; therefore, a sinful Muslim
is not considered as a non-believer. The harm is especially illustrated with infringing the privacy of
a neighbor. It has been shown that Ihsan includes ethically both non-maleficence and beneficence.
Most of the prophetic traditions can be classified under these two categories. In addition to this, it is
also shown that the neighborhood relations in Islam also include the Golden Rule which is all-
encompassing and in principle exhaustive.
Keywords: Neighbor, Islam, Golden Rule, Ihsan, beneficence
INTRODUCTION
In this article, the researcher argues while considering the Quran and Sunnah that the behavior of a
Muslim in Islam towards his neighbor and maintaining a healthy, happy, peaceful, and secure
neighborhood is based on an ethical virtue, Ihsan: An Arabic term used in the Quran, which means
literally “doing good to others”. Highlighting such an aspect of Islamic ethics becomes important
when in contemporary times societies have become individualistic and neighborhood relationships
are founded on reciprocity and bargain rather than being based on doing good to each other
selflessly and to live, share, and care about each other unconditionally. Therefore, the sense of
neighborhood community is eroding. The true Islamic sense of neighborhood relationship is based
on beneficence therefore it is above any conditional cooperation and mutual agreements between
neighbors. On the other hand, the societies have become multicultural, diversified, pluralistic,
multireligious, and multiracial; in such a case it becomes also important that a Muslim should know
Corresponding Author*
Dr. Mohammad Manzoor Malik
Article History
Received: 30.11.2021
Accepted: 22.12.2021
Published: 24.12.2021

2021; 3(12)14-22
15
how to be part of a diverse community and remain responsible by the call of his faith and religious
values. To conceptualize Islamic stance on the subject, the term Ihsan as mentioned in the Quran in
the context of the neighborhood is most appropriate and its application and meaning are evident in
the prophetic traditions that include sayings, deeds, and approval of the Prophet Muhammad (PSU)
which is embodied in Hadith canon of Islamic heritage. Therefore, though the literal meaning of
ihsan is “doing good to others” but it's moral and technical valid conceptualization is only possible
by investigating the various prophetic narrations (Hadith) to have a sound understanding of this
term. And the accurate and highly valid meaning and explanation of the Quran is the one that is
understood from the teachings of the Prophet as the Quran states, “He is the One who raised amidst
the unlettered people a messenger from among themselves who recites to them His verses, and
purifies them, and teaches them the Book and the wisdom, while they were earlier in open error”
(The Quran, 62:2).
In the following details of this paper, after giving a general overview of the neighborhood problems
in our contemporary world, I will discuss firstly the Quranic guideline on the neighborhood
relationship with some explanation that comes from Islamic theological sources; secondly,
prophetic traditions will be mentioned and various guidelines from those narrations will be
elaborated which are related to neighborhood relationship. The overall discussion will clarify the
fuller understanding of Ihsan as an ethical virtue for neighborhood relationships and the discussion
will end with the insight that Ihsan is a virtue of beneficence, non-maleficence, and it includes
Golden Rule which is comprehensive and exhaustive in its nature.
Neighborhood Issues and Problems
Living in a good residential area is desirable. The people who have choices and means make
thoughtful decisions where they should stay or build a house, and those who cannot afford so wish
to have a good neighborhood and think of improving their surroundings, they may live in. Most
importantly, neighborhood safety has become a serious concern in our time and careful people
always try to make sure that they are going to live in a crime-free neighborhood. Making better
neighborhood choices has become sophisticated as social statistics, area criminal reports and
records, and internet gadgets are being used to map the overall neighborhood landscape from
various angles. This research is particularly about the neighborhood environment among Muslims
because the ethical discussion in this article is about Islam and Muslims, though other communities
also share most of these concerns and values in their neighborhood relationships.
Sketching a general list of problems, disputes, and issues of the neighborhood is possible by
looking at many news reports and media. The problems are sociological, psychological, and
environmental mostly. For example, noise, pets, unruly children, the physical appearance of homes,
cleanliness, property boundaries, criminal behavior, parking, etc. are some of these problems.
Along with these problems is the presence of harm from the ethical point of view in neighborhoods
that need to be addressed and removed. Abdul Aziz Faudan writes that the most common possible
forms of harm to neighbors are stalking their women, digging and pursuing their hidden matters,
eavesdropping, spying, revealing their secrets, spreading evil talk about them, slandering their
honor, seeking to create a rift among them, spreading the news about their flaws, obliterating their
morals, and harming them by playing loud musical instruments and forbidden singing, as well
annoying them by noises, especially during the time they sleep or while they take rest. Moreover,

2021; 3(12)14-22
16
keeping animals and birds that harm neighbors with their smell and disturb them with their sounds,
as well as placing litter at their doors, and so on(Faudan, 2021).
In addressing the neighborhood issues and problems and having an ethical viewpoint on them,
Islam treats the subject in its primary sources: the Quran and Sunnah. The Islamic gives an ideal
view of the neighborhood by giving ethical guidelines and thus giving a sense of community. These
Islamic teachings on the subject can be brought under a general ethical virtue Ihsan as mentioned in
the Quran.
Ihsan in Islam as an Ethical Virtue
Ihsan means literally “doing good to others”. It is used in the Quran as an ethical virtue. Especially
given the nature of this subject, the Quran speaks of neighborhood relationships by using the word
Ihsan which means literally “doing good to others” in other terms doing good to neighbors would
be a more accurate translation given the context of the Quranic verse. The Quran states that “Serve
Allah, and join not any partners with Him, and do good (ihsan) - to parents, kinsfolk, orphans, those
in need, neighbors who are near, neighbors who are strangers, the companion by your side, the
wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the
vainglorious” (Ali, 2001, pp. Chap.4, Verse.36-37).
The statement of the Quran is literally and explicitly clear. However, there is still a need to enrich
understanding of the verse by giving a theological interpretation of the word “neighbor” and then
understanding the complete verse and its spirit by the Prophetic traditions: the reports that are
narrated from the Prophet Muhammad (May peace be upon him).
The verse of the Quran divides neighbors into two kinds: neighbors who are near (aljaari
zilqurbaa) and neighbors who are strangers (aljaaril junubi). It is evident from the verse that the
word neighbor (aljaar) in the Quran is a general term that is non-discriminatory, and it is not only
restricted to Muslims but includes non-Muslims. Ikrimah, Mujahid, Maymoon bin Mahran, Ad-
Dahhak, Zaid bin Aslam, Muqatil bin Hayyan, and Qatada hold that (aljaari zilqurbaa), means
those who are relatives, and (aljaaril junubi) are those who are not relatives. And Abu Ishaq said on
the authority of Nawaf al-Bukali that the (aljaari zilqurbaa)means the Muslim neighbor, and
(aljaaril junubi) is a Jew or Christian(Ibn Kathir, 1419 AH, pp. 261-2).Al- Tabari in his
commentary of the Quran after recording different meanings of the “neighbors who are strangers”
(aljaaril junubi) states that: “The most correct of the two sayings in this regard is the saying of the
one who said: “The meaning of the junub in this place is: the distant stranger, whether he is a
Muslim or a polytheist, a Jew or a Christian” (Al-Tabari, 2001 A.D, Vol. 7, p.10).
The prophetic narrations on the subject of how to treat a neighbor are many but the whole
guidelines and teachings can be summed up under one main prophetic narration that is: the Prophet,
may Allah bless him and grant him peace, said, “Allah’s Apostle, Jibril kept on recommending me
about treating the neighbors in a kind and polite manner, so much so that I thought that he would
order (me) to make them (my) heirs”(Al-Bukhari, Sahih Al-Bukhari, Hadith No.6015). The
interpretation of this Hadith also includes both Muslim and non-Muslim neighbors as it could be
illustrated by the report on the authority of Abd Allah bin Amr that he had a Jewish neighbor, and
whenever he slaughtered a sheep, he said to his servant: send a portion of it to the Jewish neighbor
because I heard the Prophet Muhammad said “Jibril kept on recommending that I treat neighbors
well until I thought that he would order me to treat them as my heirs(Al-Bayhaqi, 2003, Vol.12, p.

2021; 3(12)14-22
17
106). Mohammad Rasheed Rida after mentioning this also endorses the view that “This is an
evidence that Ibn Umar understood from the general commandments that are about the neighbor
that they include the Muslim and non-Muslims” (Rida, 1990 AD, Vol. 5, p.75 ). This Hadith is
narrated in the numerous books of Hadith by Hadith authorities such as Abu Dawood, Tirmidi,
Tahawi, Abu Neeim, Humadi, Kharaiti, Ahmad; and Imam Bukhari has mentioned the narration
with the following wording: “Mujahid said, “I was with Abdullah ibn Amr while his slave was
skinning a sheep. He said, “Boy! When you finish, start with the Jewish neighbor”. A man there
exclaimed, Jewish? May Allah correct you! “He replied, “I heard the Messenger of Allah, may
Allah bless him and grant him peace, recommend that we treat our neighbors well until we feared
(or we thought) that he would order us to make them our heirs.” (Al-Bukhari, Aladab
Almufrad,1998, p.58); and Muhammad Nasiruddin al-Albani has categorized the narration as sound
with Sahih ( authentic) status(Al-Albani, 1997 A.D, p.72).
The second important issue is that who should be considered as neighbors. How to locate them?
The Muslim jurists have different opinions about it. According to Abu Hanifa, neighbors are those
who are adjacent to the residence because the neighborhood means being in proximity. But his two
companions Imam Abu Yusuf and Imam Muhammad ibn al-Hasan al-Shaybani, basing their
opinion on juristic preference (istishan),hold that neighbors are the close ones and others who live
in the neighborhood, those who are united by the neighborhood mosque, meaning those who pray in
the same mosque. However, the opinion of Abu Hanifa is treated as preferred or valid in the Hanafi
school of jurisprudence. The Malikis say: neighbors are those who are adjacent to the residence
from the six directions (the four, the top, and the bottom) and those on the opposite to the residence
if there is a small street between them. The Sahafis and Hanbalis say that neighbors are forty houses
from each side of the four sides of the house, because of the prophetic saying, as narrated by
Ahmad: “The neighbor: forty houses like this, and so on, and so on.” (Al-Zuhaili, Vol.10, p. 7513).
However, Muhammad Rasheed Rida states the opinion of his Imam (Mohammad Abdu) that he
believed that the neighborhood is not specified by the houses, such specification is narrated from al-
Hasan and some have set it by the measurement of forty cubits, but the right position is not to
specify it in those ways but to refer it to the Arabs, meaning Arab culture and customs, and the
closest neighbor has the more right, and honoring a neighbor is from the ethics of the Arabs before
Islam, and Islam emphasized on it further by its primary sources, the Quran and Sunnah (Rida,
1990 AD, Vol. 5, p.75). Likely, Al-Alusi holds that the apparent (zahir) in the case is that the
concept of neighborhood is based on customs (urf) (Al-Alusi, 1415 AH, Vol.3, p.28). Based on this,
what custom considers to be neighbor, then it is neighbor. And Abdul Aziz Faudanconsiders this
position as the most correct (alraajih) (Faudan, 2021). Another important aspect of this discussion
is that one should not be judgmental and discriminatory about who to count as a neighbor and who
not to count so. Ibin Hajar has captured this point as he states, “The term neighbor includes a
Muslim and non-Muslim, righteous and transgressor, friend and foe, stranger and local, beneficial
and harmful, and the relative and stranger” (Ibin Hajar, 1379, Vol. 10, p.441). Therefore, a neighbor
can not be stripped of having a right as neighbor because of any reason or any judgment his
neighbors may hold against him.
The term ihsan in the Quran is translated in this verse as doing good. So, it is a general term that
includes every act that could be considered good. However, the fuller and more explanatory nature
of the relationship between neighbors could be understood from the prophetic narrations on the
subject. There are three aspects of these narrations: one is how some narrations link the

2021; 3(12)14-22
18
neighborhood relationship with the strength and validity of faith of a believer, the second aspect is
that how the prophetic narrations stress non-maleficence and beneficence. And finally how the
neighborhood relation is set of Golden Rule that is encompassing and exhaustive.
Neighbor Relationships and Validity of Faith
The Quran and Sunnah contain precepts and ethical teachings. And the nature and level of their
obligation and prohibition is the subject matter of Islamic jurisprudence (fiqh). However, the
commission of some prohibited acts is considered due to the absence of faith in Islam. This shows,
on the one hand, the disgust and heinousness of such acts. And among such categories of prohibited
acts is committing crimes and sins against neighbors as well. On the other hand, such
condemnation of certain acts shows the importance of certain rights which need to be safeguarded
with due care.
Before discussing how neighborhood relationships are connected to the belief system in Islam, it is
necessary to understand the nature of this issue. There is a scholarly discussion on the nature of
Faith (imman) in Islam. A person with imman is considered a believer. The unanimous opinion in
Sunni Islam is that a person with immanwho is called mumin (believer) if he commits sins, then he
is a transgressor (fasiq). So, to put it simply, good deeds are signs of faith and more of such deeds
show increase and strength of faith. Sins do not turn a believer into a non-believer. But for many
sins, given their severity, the Prophet denies that such a sinful act can be an act of a believer. The
unanimous position in Sunni Islam is that committing such kinds of sins is not disbelief (kufr) as
long as the doer does that act without the denial or denial of the prohibition of that act, thus treating
it permissible (halal). The Quran states, “Anyone who, after accepting faith in Allah, utters
Unbelief, - except under compulsion, his heart remaining firm in Faith - but such as open their
breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty” (The Quran,
16:106). Al-Nawawi states that “ the doctrine of the people of correct position (ah-lul-haq) is that
no one of the people of the Qiblah (Muslims) can be said is disbeliever for sinning...and that
whoever denies what he knows from the necessities of the religion will be condemned with
apostasy and disbelief ...and so is the ruling for the one who makes adultery, alcohol, murder, or
other taboos of which the prohibition is known as necessities to be permissible (istihlal)”(Al-
Nawawi, 1392 AH, Vol.1, p.150). To the same concern which I had in this section of the paper, Al-
Nawawi had the same concern that prophetic narrations should not get misconstrued literally on the
issue when committing sinful acts are treated as a consequence of absence of faith; therefore he
further writes, “These are some of the issues related to faith (iman) that I presented at the beginning
of the book as a prelude to the fact that they are much needed and because they are frequently
repeated in Hadiths (Al-Nawawi, 1392 AH, Vol.1, p.150).”
It was important to mention the above issue at the outset of what is going to be discussed next in
this research to remove any possible misunderstanding and misinterpretation of the narrations that
will follow because in such narrations committing some sinful acts against a neighbor are treated as
a consequence of the absence of the faith. The more correct view would be such condemnations
show the disgust of such sinful acts.
The prophetic narrations that are to be illustrated regarding the above case point to an important
ethical principle and that is non-maleficence. The relationship between neighbors should be based
on non-maleficence and beneficence. These both ethical principles are enshrined in the prophetic

2021; 3(12)14-22
19
narrations as an adequate understanding of the virtue of Ihsan as mentioned in the Quran. The
following prophetic narrations would be enough to show how the relationship between neighbors is
crucial and connected to the very essence of the faith (imman). The foremost issue is that neighbors
should not inflict any harm on each other. It is mentioned in the prophetic narration “…whoever
believes in Allah and the Last Day should not hurt (or insult) his neighbor…” (Al-Bukhari, Sahih
Al-Bukhari, Hadith No.6018). The same message is reported in many other narrations as well along
with other details. However, the strongest warning message is the narration that reports the Prophet
saying, “By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not
believe!” It was said, “Who is that O Allah's Apostle?” He said, “That person whose neighbor does
not feel safe from his evil”(Al-Bukhari, Sahih Al-Bukhari, Hadith No.6016). Moreover, that the
Messenger of Allah said: “He will not enter Paradise whose neighbor is not secure from his
wrongful conduct.”(Ibin Al-Hajjaj, Vol. 1, p.68). The above three narrations include non-
maleficence, security, and good behavior. And these are important features of a civilized
community and neighborhood.
Privacy of Neighbor
One type of harm could be classified as infringing the privacy of a neighbor. Islam safeguards the
privacy of neighbors. The Quran explicitly says, “O ye who believe! enter not houses other than
your own, until ye have asked permission and saluted those in them: that is best for you, in order
that ye may heed (what is seemly). If ye find no one in the house, enter not until permission is given
to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and Allah
knows well all that ye do” (The Quran, 24:27-28). Right to privacy of a house or household is
further mentioned in the prophetic tradition as Abu Huraira reported having heard Allah’s
Messenger say: “He who peeped into the house of people without their consent, it is permissible for
them to put out his eyes”(Ibin Al-Hajjaj, Vol. 3, p.1699). Furthermore, the Prophet said: “… He
who sees the letter of his brother without his permission, sees Hell-fire…”(Abu Dawood, 2009,
Vol.2, p. 607 ). In the neighborhood, it is also important that people should avoid gossiping about
each other and suspecting each other, the Quran states, “O ye who believe! avoid much suspicion;
verily some suspicion is a sin. And espy not, nor backbite one another: …” (The Quran, 49: 12).
Kindness and Good Behavior
Most of the prophetic narrations on the neighborhood relationship come under the virtue of
beneficence. The important factor in maintaining a healthy community is having neighbors who are
righteous in their character and behavior. To this fact, the prophet stated that “Part of the happiness
of the Muslim man includes a spacious dwelling, righteous neighbor …”(Al-Bukhari, Aladab
Almufrad,1998, p.54). Righteousness is about having a good personality that is virtuous, free from
vices. Being best and excellent is a human desire and part of a progressive human personality
development therefore “… the best of neighbors in the sight of Allah is the best of them towards his
neighbor”(Al-Bukhari, Aladab Almufrad,1998, p.53). Being the best includes all aspects of
humanity that are important to a neighborhood and one of such characteristics is being kind to each
other. The Prophet expressly mentions this characteristic as he says, “… he who believes in Allah
and the Last Day should treat his neighbor with kindness…”(Ibin Al-Hajjaj, Vol. 3, p.1352). This
kindness is not just a charity but a social responsibility. As the Prophet says that “…a man is not a
believer who fills his stomach while his neighbor is hungry”(Al-Bukhari, Aladab Almufrad,1998,
p.52). This is more important about the neighbors in times of some devastation. Covid-19 pandemic

2021; 3(12)14-22
20
is the contemporary case as many people became needy because of the closure of markets and
businesses. So, humanitarian relationships especially with neighbors are to be upheld according to
Islamic teachings.
Connected with this issue is the very important value and that is upholding human dignity.
Respecting and upholding human dignity is highly valued in Islam. The Quranic verse: “We have
bestowed dignity on the children of Adam… and conferred upon them special favors above the
greater part of Our creation” (The Quran, 17:70) is such a foundational ethical value that can be
applied to every domain of ethics. In particular, the Prophetic narrations mention the neighbors to
be dealt with respect as it is stated “…he who believes in Allah and the Last Day should treat his
neighbor with respect (ikram) ...” (Ibin Al-Hajjaj, Vol. 3, p.1352). And respecting a neighbor
includes socially caring and having warm feelings and one way of doing so is to exchange gifts as
the Prophet says, “Give gifts and you will love one another” (Al-Bukhari, Aladab Almufrad,1998,
p.208). Giving gifts and receiving gifts is emotionally a sensitive case. One should be thankful for
whatever he may receive as the Prophet says, “A female neighbor should not look down upon the
present of her neighbors even it were the hooves of a sheep” (Al-Bukhari, Sahih Al-Bukhari, Hadith
No. 1165). And sharing and giving gifts to neighbors should be without any discrimination as
Mujahid reported that a sheep was slaughtered for Abdullah ibn Amr. He asked his slave, “Have
you given any to our Jewish neighbor? Have you given any to our Jewish neighbor? I heard the
Messenger of Allah, may Allah bless him and grant him peace, say, “Jibril kept on recommending
that I treat my neighbors well until I thought that he would order me to treat them as my heirs” (Al-
Bukhari, Aladab Almufrad,1998, p.50).
Right of Preemption
Expanding dwelling and house is a natural need and, in a case, if a person wants to sell his house,
he should sell it to his neighbor. Neighbors sometimes wish to buy property in the neighborhood or
wish to expand or extend the boundaries of their residence because of family needs. Therefore,
having someone stranger buy the property instead of a neighbor may in some cases cause indirect
harm. On this issue, the Prophet said: “Whoever has land and wants to sell it, let him offer it to his
neighbor”(Ibn Majah, Vol.2, P.833). It applies both to land and dwelling as the Prophet stated “A
neighbor has the best claim to the house or land of the neighbor”(Abu Dawood, 2009, Vol.5, p. 376
).In another narration, some more relevant information is given as “The neighbor is most entitled to
the right of pre-emption, and he should wait for its exercise even if he is absent when the two
properties have one road (Abu Dawood, 2009, Vol.5, p. 377 )”.
Golden Rule for Neighborhood
In human relations, a very comprehensive ethical, social, psychological, and human value is the
principle of the Golden Rule. It is the principle of treating others as one wants to be treated and it is
relevant to all human relations. However, in terms of neighborhood, the rule becomes more
meaningful, and applying it could bring results in having a secure and peaceful neighborhood in
which people can live with dignity, respect, and enhance their emotional and psychological well-
being. It is a principle to humanize the social and community structure. The golden rule regarding
neighbors is what you love for yourself you should love for your neighbors. This is clearly stated in
one of the prophetic narrations as, “By Him in whose Hand is my life, no bondsman (truly) believes
till he likes for his neighbor, or he (the Holy Prophet) said: for his brother, whatever he likes for

2021; 3(12)14-22
21
himself”(Ibin Al-Hajjaj, Vol. 1, p. 68). Furthermore, it is stated in another narration, “Be kind to
your neighbor and you will be a believer; love for the people what you love for yourself, and you
will be a Muslim” (Al-Tirmidhi, 1975, Vol.4, p.551).
Conclusion
From the above discussion, some important points became clear that are crucial in understanding
neighborhood relations from an Islamic perspective. And there is a clear implication of such
understanding to a neighborhood community life. Neighborhoods need humanization. Without any
discrimination, a neighbor deserves good treatment from an Islamic perspective for just being a
neighbor. Importantly, non-Muslims also enjoy the same rights and treatment as Muslims; this
insight opens a realm of nature of relationships in a multicultural and multireligious society and it
could lead to co-existence, harmony, peace, and a good sense of community that is alienation free.
From the ethical point of view, the discussion entails that the virtue of Ihsan as mentioned in the
Quran includes as understood from the prophetic narrations both non-maleficence and beneficence.
And it leads to an all-encompassing Golden Rule that has wider application and it is in principle
exhaustive.
REFERENCE
1. Abu Dawood. (2009). Sunan Abi Dawood ( First ed.). (S. Al-Arnaout, & M. K. Belli, Eds.)
Dar Al-Resala Al-Alameya.
2. Al-Albani, M. N.-D. (1997 A.D). Sahih Al-Adab Al-Mufrad by Imam Al-Bukhari. Dar Al
Siddik Lilnashr Waltawzie.
3. Al-Alusi, S.-D. b.-H. (1415 AH). Ruh Almaeani Fi Tafsir Alquran Aleazim Walsabe
Almathani. (A. A. Attia, Ed.) Beirut: Dar al-Kutub al-Ilmiyya.
4. Al-Bayhaqi, A. B. (2003). Shuab ul Iman (First ed.). (A.-A. Abdul-Hamid, Ed.) Riyad:
Maktabat Alrushd Lilnashr Waltawzie.
5. Al-Bukhari , I. (1422 AH). Sahih Al-Bukhari (First ed.). (M. Z. Al-Nasser, Ed.) Dar Touq
Al-Najat.
6. Al-Bukhari, I. (1989). Aladab Almufrad (Third ed.). (M. F. Baqi, Ed.) Beirut: Dar Al-
Bashaer Al-Islamiyyah.
7. Ali, A. Y. (2001). The Holy Qur'an. Herts, United Kingdom: Wordsworth Editions Ltd.
8. Al-Nawawi, A. (1392 A H). Al-Minhaj Sharh Sahih Muslim bin Al-Hajjaj (Second ed.).
Beirut: Dar 'Iihya' Alturath Alearabii.
9. Al-Tabari, I. J. (2001 A.D). Tafsir al-Tabari ( First ed.). (D. A. Al-Turki, Ed.) Dar Hajr
Liltibaeat Walnashr Waltawzie Wal'iielan.
10. Al-Tirmidhi, I. (1975). Sunan al-Tirmidhi (Second ed.). (A. M. Shaker, F. A. Mohamed , &
A. A. Ibrahim, Eds.) MisIr: Sharikat Maktabatan Wamatbaeat Mustafaa Albabi Alhalabii .
11. Al-Zuhaili, W. (n.d.). Alfiqh Al'islamy Wadllatuh. Dimashq, Syria : Dar Al-Fikr.
12. An-Nasai , A.-R. (1986). Sunan an-Nasai (Second ed.). (A. a.-F. Ghuddah, Ed.) Halab:
Maktab almatbueat Al'iislamiat.
13. Faudan, A. A. (2021, 9 10). https://ar.islamway.net/article/18045.
14. Ibin Al-Hajjaj, M. (n.d.). Sahih Muslim. (M. F. Baqi, Ed.) Beirut, Lebanon: Dar Ihya al-
Turath al-Arabi.

2021; 3(12)14-22
22
15. Ibin Anas, M. (1985). Muwatta of Imam Malik. (M. F. Abdel-Baqi, Ed.) Beirut, Lebanon:
Dar Ihya al-Turath al-Arabi.
16. Ibin Hajar, A. A.-A. (1379). Fath Albari Sharh Sahih Albukharii. Beirut: Dar Al Marefa.
17. Ibn Hanbal. (n.d.). Musnad Ahmad ibn Hanbal ( 2001 ed.). (S. Al-Arnaout, & M. Adel,
Eds.) Al-Resala Foundation.
18. Ibn Kathir, A.-F. (1419 AH). Tafsir Ibn Kathir (First ed.). (M. H. al-Din, Ed.) Beirut: Dar
al-Kutub al-Ilmiyya.
19. Ibn Khallikan, S. (n.d.). Wafayat Al'aeyan Wa'anba' 'Abna' Alzaman. (I. Abbas, Ed.) Beirut:
Dar Sadir.
20. Ibn Majah. (n.d.). Sunan Ibn Majah. (M. F. Baqi, Ed.) Dar 'Ihya' Alkutub Alearabiat - Faisal
Issa Al-Babi Al-Halabi.
21. Rida, M. R. (1990 AD). Tafsir Al-Manar. Alhayyat Almisriat Aleamat Lilkitab.

Ihsan_as_Islamic_Ethical_Virtue_for_Neig.pdf

Recommended

Recommended

More Related Content

Similar to Ihsan_as_Islamic_Ethical_Virtue_for_Neig.pdf

Similar to Ihsan_as_Islamic_Ethical_Virtue_for_Neig.pdf (20)

More from Mohammad Manzoor Malik

More from Mohammad Manzoor Malik (14)

Recently uploaded

Recently uploaded (20)

Ihsan_as_Islamic_Ethical_Virtue_for_Neig.pdf